American Yiddish Poetry: A Bilingual Anthology by Benjamin Harshav, Barbara Harshav

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By Benjamin Harshav, Barbara Harshav

Offers details at the Yiddish language and literature, describes poetic kinds, and gathers poems in Yiddish and English via seven of the easiest Jewish American poets.

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American Yiddish Poetry: A Bilingual Anthology

Presents details at the Yiddish language and literature, describes poetic kinds, and gathers poems in Yiddish and English through seven of the simplest Jewish American poets.

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They intend to increase the amount of the commodity among themselves, but in prohibiting its export, they act directly contrary to that 36 wade l. ). Nations have the same worry about balances of trade, concerned that their money will all go abroad when they purchase from other countries which do not return the favor. But money between nations is like water: “wherever it communicates, [it] remains always at a level” (1987: 312). So if the money in Great Britain were suddenly diminished by four-fifths, the resulting poverty would depress wages and prices, and merchants from other nations would rush in, like water through a broken dam, until the influx of foreign money buoyed up the British economy to a state of equality with those of its foreign trading partners.

3 In his Abstract Hume claims: If any thing can entitle the author to so glorious a name as that of an inventor, ’tis the use he makes of the principle of the association of ideas, which enters into most of his philosophy . . For as it is by means of thought only that any thing operates upon our passions, and as these are the only ties of our thoughts, they are really to us the cement of the universe, and all the operations of the mind must, in great measure, depend on them. (T A 35; SBN 661–2) The great value of the Treatise over his two Enquiries is that it shows in detail how Hume attempted to build up a general theory of mind by postulating principles of the imagination and passions to account for the phenomena – the beliefs that we all naturally hold in our everyday lives.

1987: 24) When we examine our political lives, the forms of association we have with one another as citizens, we find, Hume says, causal laws about the effects of the various ways we can associate with one another. We cannot change any causal truths: the Polish form of association will have its effects as much as gravity does. We also cannot change our having some form of political association. That we do is not an historical accident, but a natural consequence of humans living together, traced “plainly in the nature of man, and in the equality, or something approaching equality, which we find in all the individuals of that species” (1987: 468).

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